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Martin Luther
Disputation On the Divinity and Humanity of Christ

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XXVII.  Against [propositions] 11 and 12.
 
"Thou tookest man upon thee to deliver him." But strictly speaking [proprie],
God either assumed human nature or humanity or man.  But strictly speaking he
did not assume humanity or human nature.  Therefore he assumed a man, because
humanity is an abstract and signifies only a form, but human nature signifies
matter, that is, flesh and soul.  But God strictly speaking did not assume
flesh and a soul, nor flesh alone or a soul alone, but a man, which is the
general and most a  ropriate term in this matter.  Therefore I say that he
assumed a whole man [integrum hominem], not simply humanity or a part
thereof.
 
Response:  When humanity is used, as above, as a philosophical term, it is
the same as man, but in theology it does not signify a person, as "man"
signifies a person, that is, a particular person, [if we were to say] that
the Son of God assumed a man.  If it were said that the divine person assumed
a human nature, that is, a person, then there would be two persons, which we
do not concede.  For there are not two substances, etc.
 
        "Thou tookest man upon thee to deliver him."  Here everyone answers
that man is here taken abstractly, that is, as "humanity," which is not
subsistent, but assumed.  "Man," however, does not signify something assumed,
but an existing person.  Therefore "man" has a different signification with
regard to ChristChrist is a man, that is, the divine person which assumed
human nature, for the person did not assume a person.  In philosophy there is
no difference between man and the union of a soul and flesh, but in theology
there is a great difference.  For in Christ, humanity signifies the assumed,
not subsistent, human nature.  But "man" signifies a subsistent person.
 



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